internal consciousness, and are sensible of
pleasure and pain. All transmigrations, from
the state of Brahma to that of plants, happen
continually in this world of beings— a world
always tending to decay.

The duration of the world is divided into
four great ages: the Crita, the Treta, the
Dwapara, and the Cali. Three have passed
away; the fourth is passing. In the first,
the genius of Truth, or Right, stood firm, like
a bull on his four feet, and Iniquity was
unknown; but, in each succeeding age, one
foot has been lost; and a fourth part of
Justice has been overcome by Theft, Falsehood
and Fraud. In the first age, devotion is
the prevailing virtue; in the second, divine
knowledge; in the third, sacrifice; in the
fourth, liberality.

The four different classes of men have
their respective duties assigned them. The
Brahman has to read and teach the Veda, to
sacrifice, to give and receive alms; the
Cshatriya, to read the Veda and give alms,
to shun sensuality, and defend the people;
the Vaisya, to give largesses and sacrifice,
to trade, to keep cattle, to cultivate land.
These three are twice-born men. The Sudra,
or once-born, has no other duty than to serve
the other three without depreciating their
worth. But the Brahman, who is the first-
born, and who sprang from the most excellent
part, is chief of all creation: whatever
exists is in effect his wealth; when he begs
he but demands his own alms. It is through
his benevolence, indeed, that other mortals
live. The name of a Brahman signifies holiness
and prosperity; that of a Cshatriya,
power and preservation; that of a Vaisya,
wealth and nourishment; that of a Sudra,
contempt and humble attendance.

There are four orders, or stages, before
the life of a Brahman is consummated. The
first, or Order of Education, commences
almost before the child's birth. Ceremonies
are performed preparatory to his entrance
into the world. When he is ten or twelve
days old the father must give him a name.
The name of a woman must be soft, clear,
captivating, and auspicious. The sous of
Brahmans must be invested with the mark
of their class when they reach from fourteen
to sixteen years of age. They must attach
themselves to some priest for the study of
scripture, observing numerous and complicated
forms. The great object of education
is the restraining of evil passions, and this
can only be attained by the pursuit of divine
knowledge. But, where meekness and diligence
are not found, instruction must not be
sown: it would perish, like fine seed in
a barren land. To attentive study of the
Vedas, must be added reverence of the aged,
and of virtue; which leads to the increase
of life, knowledge, fame, and strength. The
student of theology must abstain from seeking
worldly honour; from using honey or
flesh-meat, perfumes or chaplets of flowers;
from unguents for his limbs or black powder
for his eyes; from sandals and umbrellas;
from covetousness and gaming. Before all
he must honour his teacher; by whose care
alone he attains the second-birth. For, by
honouring his mother he gains this world;
by honouring his father, the intermediate
stage; but, by assiduous attention to his
preceptor, even the celestial world of
Brahma.

The discipline of a student may last for
thirty-six years; or for half, or a quarter of
that period, or until he perfectly comprehend
the Vedas. He may then assume the Order
of Marriage, with the consent of his parents
and tutor. He must not marry a girl with
reddish hair, or who is bald, nor one deformed
or diseased, nor one immoderately talkative,
or with an ugly and inauspicious name.
Some of these exceptions account for the
female infanticide prevalent in Hindostan;
an ugly or deformed daughter being
considered a curse. " Let him," continues the
lawgiver, " choose one whose form has no
defect; who walks gracefully like a young
elephant; whose body has exquisite softness."
His first wife must be selected from his own
class; if he marry again, he may choose from
those below. In no case is it lawful for him to
marry a woman of a class higher than his own.

Having married, and thus become a householder,
he must day by day perform domestic
religious rites. The daily sacrifices are five:
teaching and studying the scripture; offering
cakes and water to the Divine Being; an
oblation to fire; giving rice and other food
to living creatures; and receiving guests
with honour. By observing these, he cherishes
five orders of beings: the deities, his departed
forefathers, those who demand hospitality,
those whom he ought to maintain, and himself.
What remains after these oblations and
donations, he and his family may eat; but he
who eats what has been dressed for himself
alone, eats nothing but sin. To all festivals
he must be careful that he invites only holy
and learned men: if he disregards this rule,
he shall be condemned to swallow as many
red-hot iron balls in the other world as he
gives mouthfuls to an unlearned man in this.
But, to a newly-married bride, a damsel, the
sick, and some others, he may give always
without hesitation.

The Brahman must live with no injury, or
with the least possible injury, to animated
beings. For the sake of supporting life he
may resort to gleaning and the receiving of
gifts; if necessary, to asking alms and tillage,
and even to traffic and money-lending; but
never to service for hire, or dog-living as it is
styled. It is permitted him to store up grain,
for three years, for one year, for three days,
or he may make no provision for the morrow;
but the last practice is the best; as, by it,
love of the world is most readily and effectually
vanquished.

His hair, nails, and beard being clipped,